Fwd: Selections from TALKS WITH SRI RAMANA MAHARSHI-100

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ThePowerOfSilence , " saikali6362 "

<saikali6362 wrote:

 

Selections from TALKS WITH SRI RAMANA MAHARSHI-100

 

TALK 519:

 

M.: The mahavakyas and their interpretation lead to interminable

discussions and keep the minds of the seekers engaged externally. To

turn the mind inward the man must directly settle down in the `I'.

Then there is an end of external activities and perfect Peace

prevails. Later, a passage from the Yoga Vasishtha was read out

before Sri Bhagavan, indicating initiation by look and initiation by

touch. Sri Bhagavan observed: Dakshinamurti observed silence when

the disciples approached Him. That is the highest form of

initiation. It includes the other forms. There must be subject-

object relationship established in the other dikshas. First the

subject must emanate and then the object. Unless these two are there

how is the one to look at the other or touch him? Mowna diksha is

the most perfect; it comprises looking, touching and teaching. It

will purify the individual in every way and establish him in the

Reality.

 

TALK 520:

 

Mr. Lowman started saying that he believed in unity, the jiva is yet

in illusion and so on.

M.: What is the unity you believe in? How can the jiva find a place

in it?

D.: The Unity is the Absolute.

 

M.: The jiva cannot find a place in Unity.

 

D.: But the jiva has not realised the Absolute and imagines itself

separate.

 

M.: Jiva is separate because it must exist in order to imagine

something.

D.: But it is unreal.

M.: Any unreal thing cannot produce effects. It is like saying that

you killed some animal with the horn of a hare. A hare does not grow

horns.

D.: I see the absurdity. But I speak from the physical plane.

M.: You say, `I'. Who is that `I'? If that is found you can later

say whose is the illusion.

A little later Sri Bhagavan asked: You say you are in the physical

plane now. In which plane are you in dreamless sleep?

D.: I think in the physical plane again.

M.: You say, " I think " . That means that you are saying it now when

you are awake. Anyway you admit that you exist in deep sleep. Don't

you?

D.: Yes, but I did not function then.

M.: So then, you existed in deep sleep. You are the same one who

continues to exist? Are you not?

D.: Yes.

M.: With this difference - that you did not function in your sleep.

Rather you are associated with the thinking faculty in your waking

state and you are dissociated from it in sleep. Is it not so?

D.: Yes.

M.: Which is then your real nature? Is it to be associated with

thinking or to be dissociated?

D.: I see it now. But I was not aware of my being in sleep.

M.: You say so now. You do not say so in your sleep. Or do you deny

your being (very existence in sleep)?

D.: No.

M.: It amounts to this that you exist in both states. The Absolute

Existence is the Self. You are also conscious of the Existence. That

Existence is also consciousness (Sat and Chit). That is your real

nature.

D.: But thinking is necessary even for realisation.

M.: That thinking is aimed at the elimination of all thinking.

D.: Owing to my ignorance, I do not realise the Absolute Existence-

Consciousness.

M.: Who is the `I'? Whose is the ignorance! Answers to these

questions will alone suffice to prove that you are already realised.

Is there anyone who denies his own existence? Or can anyone say that

he did not exist in his sleep? Pure Existence is thus admitted. The

admission also implies consciousness. Thus all men are realised.

There is no ignorant man at all.

D.: Yes, I understand. But I have a small question to ask. The state

of Realisation is one of desirelessness. If a human being is

desireless he ceases to be human.

M.: You admit your existence in sleep. You did not function then.

You were not aware of any gross body. You did not limit yourself to

this body. So you could not find anything separate from your Self.

Now in your waking state you continue to be the same Existence with

the limitations of the body added. These limitations make you see

other objects. Hence arises desire. But the state of desirelessness

in sleep made you no less happy than now. You did not feel any want.

You did not make yourself miserable by not entertaining desires. But

now you entertain desires because you are limited to this human

frame. Why do you wish to retain these limitations and continue to

entertain desires?

Sri Bhagavan continued: Does the body tell you that it is there? It

is certainly something apart from the body that remains aware. What

is it? Do you say that it is the `I', meaning the ego which arises

simultaneously with the waking of the individual from sleep? Be it

so. The body is not sentient. The Absolute does not speak. The ego

does. One does not aspire for liberation in sleep. The aspiration

arises only in the waking state. The functions of the waking state

are those of the ego which is synonymous with the `I'. Find out who

this `I' is. On doing so and abiding as `I', all these doubts will

be cleared up.

 

TALK 521:

 

Some Congressmen handed over the following questions to Maharshi:

1. How long is India destined to suffer bondage?

2. Have not the sons of India made enough sacrifice for her

liberation?

3. Will India get freedom during Mahatma Gandhi's lifetime?

The above questions were not answered categorically.

Sri Bhagavan simply remarked: Gandhiji has surrendered himself to

the Divine and works accordingly with no self-interest. He does not

concern himself with the results but accepts them as they turn up.

That must be the attitude of national workers.

Q.: Will the work be crowned with success?

M.: This question arises because the questioner has not surrendered

himself.

Q.: Should we not then think of and work for the welfare of the

country?

M.: First take care of yourself and the rest will naturally follow.

Q.: I am not speaking individually but for the country.

M.: First surrender and see. The doubts arise because of the absence

of surrender. Acquire strength by surrender and then your

surroundings will be found to have improved to the degree of

strength acquired by you.

Q.: Should we not know if our actions will be worthwhile?

M.: Follow the example of Gandhiji in the work for the national

cause. `Surrender' is the word.

The following slip was also handed over to Sri Bhagavan:

" Four of us have come from Coorg and we had gone to Delhi to wait as

a deputation on the Working Committee of the Indian National

Congress and we are now going back. We are sent from the Coorg

Congress Committee and so kindly give us some message to the Coorg

District Congress Committee and the people of Coorg in general. "

When this slip was handed over, Sri Bhagavan said that the same

answer holds good here too. The message is contained in the

word `Surrender'.

 

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